Catholic Caucus: The Spiritual Combat: Ch 24. HOW TO GOVERN ONE'S SPEECH

WE MUST GIVE careful attention to our speech because of our tendency to speak on anything that is attractive to our senses. This inclination is rooted in a certain pride. We think that we know a great deal about things and, fond of our own conceptions, we do not hesitate to communicate them to others. We think the entire assembly should be attentive to us.

One could not easily enumerate all the evil consequences arising from uncontrolled speech.

In general, we may say that it occasions much loss of time; it is a certain sign of ignorance and shallowness; it usually involves detractions and lies, and cools the fervor of devotion. It reinforces our disorderly passions, and establishes a habit of loose and idle talk.

As a method of correcting this, I would suggest the following. Do not talk too much, either to those who do not readily listen to you, lest you bore them, or to those who enjoy hearing you, lest you be led into improper avenues of conversation.

Loud and dictatorial tones are not pleasing to the ear and only reveal your presumptuous ignorance.

One should speak of himself, of his accomplishments, of his relatives, only when compelled to do so. And then these should be discussed as briefly and modestly as possible. If you meet someone who talks only of himself, try to find a good reason to excuse him, but do not imitate him, though everything he says should serve only as an occasion for humiliation and self-accusation.

Speak willingly of God and His immense charity for us. But lest you fail to express yourself correctly, prefer to hear and treasure in your heart the words of others on this subject.

When worldly talk reaches your ears, do not let it touch your heart. If it is necessary for you to lis- ten to it, to understand and comment on it, lift your heart to Heaven. There reigns your God, and from thence that Divine Majesty condescends to behold you, unworthy as you are. After you have decided what to say, eliminate some of it because, in the end, you will always discover that you have said too much.

Silence has a definite value in the spiritual warfare. Its observance is an assurance of victory. Generally speaking, it is accompanied by distrust of self and confidence in God, a greater desire for prayer, and facility in practicing virtue.

To arouse in yourself a love of silence consider the great advantages it offers and the numberless evils that spring from an unchecked loquacity. To become accustomed to infrequent speech, you should practice restraint even when you might be permitted to speak, unless this silence should be detrimental to yourself or to others.

Unprofitable discourse is to be avoided. The company of God, His Saints and Angels, is to be preferred to that of man. <>If you really have in mind at all times the war you have undertaken, you will hardly find time to breathe, much less to throw your energy away in silly, inane conversations.

The Spiritual Combat

None shall be crowned who has not fought well.
2 Tim 2:5.

Taken from the book of the same title by DOM LORENZO SCUPOLI
With Imprimatur

PREFACE

The Spiritual Combat is known as one of the greatest classics in ascetic theology, along with The Imitation of Christ. In both cases the authors are shrouded in mystery. Several 17th century editions were published under the name of the Spanish Benedictine, John of Castanzia. Some writers of the Society of Jesus have ascribed the book to the Jesuit, Achilles Gagliardi, but most critics however consider Fr. Lawrence Scupoli as the author of this famous treatise. The first known edition was published in Venice in 1589 and contained but 24 chapters; later editions appeared with more chapters, so it is possible that the Theatines or another religious order may have been part of the composition. Whatever may be the solution of the problem of the author, doubt of the actual one or ones, can take nothing away from the value and efficacy of this "golden book" as St. Frances de Sales called it. It was "the favorite, the dear book" of this great master of the spiritual life who, for 18 years, carried in a pocket a copy which he had received from Fr. Scupoli in Padua himself. The Saint read some pages of it every day, entrusted to its supernatural and human wisdom, the guidance of his soul, and recommended it to all under his direction. The purpose of the work is to lead the soul to the summit of spiritual perfection, by means of a constant, courageous struggle against our evil nature, which tends to keep us away from that goal.

The author was a genius, the kind that can only be inspired by the grace of God and his book is a Catholic treasure and one of the greatest gifts God could have given any age, but most especially this benighted age which has lost its appreciation for the kind of simplicity necessary for sanctity.

www.catholictradition.org/Classics/combat.htm

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